Matthew 6:13
“And do not bring us into temptation, but deliver us from the evil one.”
This request comes at the close of the Lord’s Prayer, perhaps better called the Disciples’ Prayer. Several English translations render the final phrase “deliver us from evil” rather than “deliver us from the evil one.”6The Greek could mean either. While it’s possible that deliverance from evil in general is Jesus’ primary meaning, protection from the author of evil is a suitable request for disciples learning to pray.
“Do not bring us into temptation” does not imply “don’t bring us to the place of temptation,” or even “don’t allow us to be tempted.” Jesus already endured temptation at the hands of the evil one after the Holy Spirit drove him into the wilderness following his baptism (Matt. 4:1). It cannot mean “don’t tempt us,” either, for God does not tempt us with evil (Jas. 1:13).
Rather, as Craig Blomberg points out, these words seem best taken as “don’t let us succumb to temptation” or “don’t abandon us to temptation.” At times, of course, we do give in to temptation, but it’s not God’s fault, for he always provides us with an avenue of escape (1 Cor. 10:13).
This leads naturally to our request that God deliver us from the evil one, from whom all evil ultimately proceeds. The emphasis in this verse is on our human vulnerability and, thus, our utter dependence upon God, who is the only one capable of conquering Satan, sin, and death through Jesus’ finished work on the cross. Only “the Holy One of God” breaks the curse of the evil one (Mark 1:24).
Matthew 13:19
“When anyone hears the word about the kingdom and doesn’t understand it, the evil one comes and snatches away what was sown in his heart. This is the one sown along the path.”
Jesus is explaining the parable of the sower (Matt. 13:3-9) to his disciples. In this familiar story, the Lord prepares his disciples for opposition to the gospel. Further, he encourages them to persevere in sowing the message of God’s kingdom wherever they go, for a harvest is certain (cf. Matt. 13:24-30; 28:19-20). Clearly, Jesus is the sower, the seed is “the word about the kingdom” (13:18), and the various types of soil are those who hear the message. By extension, Jesus’ followers are sowers who are to experience a wide range of responses to the gospel.
Jesus describes four different types of soil, depicting four different states of human readiness to receive the message of God’s kingdom. The sower scatters his seed indiscriminately, just as the gospel message goes out to the entire world. Some seeds fall on hard-packed footpaths, where birds snatch them away. Some seeds fall on shallow, rocky soil, where the sun scorches them as soon as they sprout. Some seeds fall on thorny ground, where weeds smother the tender shoots and prevent maturity. Finally, some seeds fall on fertile ground, resulting in varying degrees of fruitfulness.
Jesus ties these four types of soil to four conditions of the human heart. In the first case, he likens the footpath to persons who don’t “understand” the word of the kingdom. These are careless hearers. They are not necessarily hostile to the message. In fact, they may recognize the truth in it. But they don’t act. The Greek verb rendered “understand” is syniemi. It means “to put together;” that is, mentally, “to comprehend.” By implication, it means “to act piously: consider, understand, be wise.”
While this type of understanding sometimes is depicted as a gift from God, such as the understanding Jesus’ disciples receive from him (Matt. 16:12; 17:13; Luke 24:45), syniemi also may be used to describe a lack of understanding due to sin or hard-heartedness (Mark 6:52). That’s the meaning in Jesus’ parable.
Hard-heartedness makes hearers of the gospel easy pickings for the evil one. Like a bird swooping down from the sky to pluck seeds on the ground, Satan snatches away what is sown in unbelieving hearts. Jesus clearly has Satan in mind here, for the Gospel writers who record this parable identify him as “the evil one” (Matt. 13:19), “Satan” (Mark 4:15), and “the devil” (Luke 8:12).
Jesus graphically describes Satan’s work as “snatching away” the word. The verb harpazo generally connotes a forceful or violent seizing. The word is used of burglary (Matt. 12:29), mob action (John 6:15); animal attacks (John 10:12); and arrests (Acts 23:10). However, harpazo also appears as the forceful proclamation of sound doctrine (Jude 23); Paul’s visit to heaven (2 Cor. 12:2); and the catching up of believers to meet the Lord in the air (1 Thess. 4:17).
In the case of this parable, of course, Jesus has in mind a sudden and violent ripping out of what has been sown – the saving message of Christ and his kingdom. We should note that Satan’s work runs concurrently with the work of Jesus and his followers. Just as birds don’t wait for the farmer to leave his field before snatching seeds from the footpaths, the evil one descends immediately on hardened hearts to keep them from truly hearing and thus being saved.
Jesus goes on to describe three other types of listeners. And make no mistake: the evil one actively pursues them. The “rocky ground” represents those who enthusiastically receive the message. However, because their faith is shallow, they abandon the gospel when “distress or persecution … because of the word” confronts them (13:21). In essence, they succumb to Satan’s convincing argument, “You didn’t sign up for this.”
The thorny soil depicts those who hang on a little longer, but eventually “the worries of this age and the deceitfulness of wealth choke the word” (13:22). Their loyalties are divided, and the devil succeeds in wooing them into legitimate worldly concerns, which morph into various forms of idolatry. “You have to take care of yourself first,” he whispers. “Just think of all the good you can do if you rise in the ranks of your organization.” “Think of the noble causes you can advance if you pursue those financial opportunities.” “Remember how gifted God made you; you can’t limit what he’s given you to this small rural church.” And on it goes.
Lastly, however, there is great hope. The message of the kingdom takes root in the “good ground,” those who hear and understand the word and yield a hundred, sixty, or thirty times what is sown (13:23). The evil one is present here as well. He viciously attacks God’s people, and Jesus has another parable to illustrate that: the parable of the wheat and weeds, which follows immediately (Matt. 13:24-30; 36-43).
Even so, as followers of Jesus invest their spiritual gifts, time, talents, and other resources in the kingdom of God, the Lord of the harvest produces much fruit through them and rewards them for their faithfulness (Matt. 24:45-51; 25:14-30; Luke 19:11-27).
Craig Blomberg writes:
This parable provides a sober reminder that even the most enthusiastic outward response to the gospel offers no guarantee that one is a true disciple. Only the tests of time, perseverance under difficult circumstances, the avoidance of the idolatries of wealth and anxiety over earthly concerns, and above all the presence of appropriate fruit (consistent obedience to God’s will) can prove a profession genuine.
